Question: With what should the mind be occupied?
这颗头脑应该用什么来占据？
Krishnamurti: Here is a very good example of how conflict is brought into being: the conflict between what should be and what is. First we establish what should be, the ideal, and then try to live according to that pattern. We say that the mind should be occupied with noble things, with unselfishness, with generosity, with kindliness, with love; that is the pattern, the belief, the should be, the must, and we try to live accordingly.
克里希那穆提：这里有一个很好的例子，说明冲突是如何产生的： ‘应该是什么’和‘什么是’之间的冲突。 首先，我们建立‘应该是什么’，这个理想，然后，尝试按照这种模式生活。 我们说，头脑应该被高尚的东西所占据，用无私，用慷慨，用善良，用爱； 那就是模式，信仰，这种应该，这个必须，而我们尝试那样去生活。
So there is a conflict set going, between the projection of what should be and the actuality, the what is, and through that conflict we hope to be transformed. So long as we are struggling with the should be, we feel virtuous, we feel good, but which is important: the should be or what is?
因此，有一场冲突爆发于‘应该是什么的投影’和这个现实，这个‘什么是’之间， 我们希望通过那场冲突而得以转变。 只要我们朝着理想而挣扎，我们就感到有美德，我们就感觉良好， 但是，哪一个是重要的：这个‘应该是’，还是‘什么是’？
With what are our minds occupied - actually, not ideologicallY? With trivialities, are they not? With how one looks, with ambition, with greed, with envy, with gossip, with cruelty. The mind lives in a world of trivialities and a trivial mind creating a noble pattern is still trivial, is it not? The question is not with what should the mind be occupied but can the mind free itself from trivialities?
我们的头脑被什么占据着 —— 实际上的，不是在意识形态上？ 各种琐碎，不是它们吗？ 里面填塞着一个人的外表，野心，贪婪，嫉妒，闲言闲语，残忍。 头脑生活在一个琐碎的世界里， 一个琐碎的头脑创造出一个高尚的模式，仍然是琐碎的，它不是吗？ 问题不在于头脑应该被什么占据，而在于头脑能从琐碎中解放吗？
If we are at all aware, if we are at all inquiring, we know our own particular trivialities: incessant talk, the everlasting chattering of the mind, worry over this and that, curiosity as to what people are doing or not doing, trying to achieve a result, groping after one's own aggrandizement and so on.
如果我们完全地意识，如果我们完整地探究，我们就知道我们自己特别的琐碎： 不停的谈话，这颗头脑持续的喋喋不休， 担心这个和那个，好奇人们在做什么或没做什么， 试图捕获一个结果，摸索着怎么扩张自己的占据物等等。
With that we are occupied and we know it very well. Can that be transformed? That is the problem, is it not? To ask with what the mind should be occupied is mere immaturity.
拥抱那些，我们就被占据了，我们非常熟悉它。那能被转变吗？ 那就是问题所在，不是吗？ 问头脑应该被什么占据，仅仅是不成熟的。
Now, being aware that my mind is trivial and occupied with trivialities, can it free itself from this condition? Is not the mind, by its very nature, trivial? What is the mind but the result of memory? Memory of what?
现在，意识到我的头脑是琐碎的，被琐碎所占据， 它能摆脱这种限制吗？ 难道头脑的本质不就是琐碎吗？除了记忆的产物，头脑是什么东西？ 记忆是什么？
Of how to survive, not only physically but also psychologically through the development of certain qualities, virtues, the storing up of experiences, the establishing of itself in its own activities. Is that not trivial? The mind, being the result of memory, of time, is trivial in itself; what can it do to free itself from its own triviality? Can it do anything?
如何生存，不仅仅是身体上的 而且在心理上也通过某些发展某种品质、美德、积累体验， 在它自己的活动中建立它自己的地位。 那不是琐碎吗？这颗头脑，作为记忆、时间的产物，本身是琐碎的； 它能做些什么来摆脱自己的琐碎？ 它能做任何事情吗？
Please see the importance of this. Can the mind, which is self-centred activity, free itself from that activity? Obviously, it cannot; whatever it does, it is still trivial. It can speculate about God, it can devise political systems, it can invent beliefs; but it is still within the field of time, its change is still from memory to memory, it is still bound by its own limitation.
请看这一点的重要性。 以自我为中心的活动的头脑能从这种活动中解脱出来吗？ 显然，它不能；无论它做什么，它仍然是琐碎的。 它可以推测上帝，它可以设计政治制度，它可以发明信仰； 但它仍然在时间的领域内，它的改变仍然是从记忆到记忆， 它仍然受到其自身局限性的约束。
Can the mind break down that limitation? Or does that limitation break down when the mind is quiet, when it is not active, when it recognizes its own trivialities, however great it may have imagined them to be? When the mind, having seen its trivialities, is fully aware of them and so becomes really quiet - only then is there a possibility of these trivialities dropping away.
头脑能打破这种限制吗？ 或者当头脑安静时，当它不活跃时，这种限制会崩溃吗？ 当它认识到它自己的琐碎时，无论它的想象多么伟大？ 当头脑看到它的琐碎，完全意识到它们，因此变得真正安静时 —— 只有这样，这些琐碎才有可能消失。
So long as you are inquiring with what the mind should be occupied, it will be occupied with trivialities, whether it builds a church, whether it prays or whether it goes to a shrine. The mind itself is petty, small, and by merely saying it is petty you haven't dissolved its pettiness.
只要你在询问头脑应该被什么占据， 它将被琐碎占据，无论是建造教堂，祈祷还是去神社。 头脑本身是小气的、渺小的，仅仅说它是小的，你还没有消解它的小气。
You have to understand it, the mind has to recognize its own activities, and in the process of that recognition, in the awareness of the trivialities which it has consciously and unconsciously built, the mind becomes quiet. In that quietness there is a creative state and this is the factor which brings about a transformation.
你必须理解它，头脑必须认识到它自己的活动， 在这种认识过程中， 在意识到它在有意识和无意识地建立琐碎，头脑变得安静。 在这种安静中，有一种创造性的状态，这就带来了转变的因素。